Of the Nature, .Knowledge, Will See after the Additions ofDivine Nolitions. D'Orbellis in r. d. 4. tttando quaritur arrum Eleáîia val Reprobatio ra- tionemMeritoriam habeant, hoc non intel!igitur quan- tum ad Voluntatera divi- m, ant a¡us alum , qui Gus : fedquantum ad etas toper able- . n; feu quantum ad ordi- nationem ad ipfam Valun- tatem. *How farGods Volitions ofufbctriefteorenaftro the fearchable. Vafque; (ut lupra )'in I. Thom. q.t dif.80. P. 504. Lit a ignemus inDeo iberta- tem camparatione fatta ,cam °bleaais &rebus crea- tes, tamen non agna- mus fitficientem rationem exparte Dei cur nane 'tau libero efficaci referatur ad bas potius quam ad ilias ; siquidem edam omnino masons in fe , poterat eas non velie qua, vali ware cum rem exa/tius enodare contendimos, dif ficultatem pradittam eva- dere non poffumus. ]. See more of lnat before. tend to lave them; 4. And hedoth freely and penallymot-give them that which they are deprived of. So that this Language" is not .unfit yhile we fpeakofMoral Subjects, and of God after our manner. But in arid fpeech it cannot be proved that any [Nothing ] is the proper object of a Volition of God. 309. The.opinion of status and his followers is known this way. And fubtileAlbertine To. 1. princ. 4. p. 4. p. 297. faith," that Congruentius elicitor Deism non as ti Poftiva velle negations, & Refp, Deism non habere attum poftiviem non concurrendi, fednegationem atlas Velen'o dare concurfum efftcacem : b. juxta hunt madam meleus intelligi,tur quomodo fé habet Voluntas Dei circa peccatum. NamDeaf non vial: peccatum afiu pofativo, fed tannin; negative fe habet circa concurfapn 'efficeecem dandt re_ media i11á perqua eficaciter, impedireturpeccatum Vid. cats. 3.10. I I I. The third,diftin&ion is between Gods Love and Hatred, hi§ Volitions and Nolitions ; And this,mutt be uled. But Hatredand Nolition in man have more ofimperfedtion,than Love andV olition, importing fome- what contrary tous; and either hurtful, troublefome, feared, or that pofti- bly may be fo. Thereforewe mull confefs here, that wefpeak of God with greater impropriety, and muff difclaim the imperfeétion in the fenfe. 311. But if you would not be abufedintomany errors, fwallow not the name [Love] and [Hatred] without diftin&ion Left the fore-cited reafon ofPennotteis cheat you ; viz, [ God Loveth. a man converted whoïn he Hatedwhilewicked: Ergo he can decree or predeftinate a man tofalva- tion, whom beforehe decreed and reprobated to damnation. ] And all rote from this falfhood, that [ Love is nothing but the willing of f falvation to us] and fo the famewith Decree : Whereas Love is alfo, yea, moft pro- perly a Complacency inGood :as Good, and Hatred a Difplicency in Evil as Evil. Benevolence is fometime Antecedent and fometime aneffeet of this in man. 312. I V. The Immanent andTranfient ads, Ineed fay no moreof. t 313. V. But Divines ufe to omit the next diffinfiion (of Tranfient ails) fomuch, that few of them let youknow, whetherthat which is but ObjectivelyTranfent, be numbredby them with Immanent or with Tran- rtent ads. Briefly, 1. As Gods will is the firfl efficient , and with his wifdom and Executive Power Both effect ad extra, it is effeItively Tranfi- ent, ( thòugh Effential/y Immanent in it felf.) 2. But as Gods will is (as aforefaid) the Final Carole or End of all things, and willeth things only Complacentially, fuppofing all that is complacent to be Exiflent (in effe reali, vet in effe cognito) fo is it only Objectively Tranfient, and not ef- feFtively ; and therefore bymany is numbred with Immanent alts. And as God may be faid to know and will the creature in himfelf, and to Love theldea. of it inhimfelf,the phrafe is not tobe blamed: But as the Crea- ea ture in it felf confideredby fore-knowledge or prefent knowledge (if we may fo diftinguifh) is the object, it feemeth unfit tocall the all Immanent, though it do nihilpovere (vel efficere) in objeeio. 314. But Gods will as it effelteth Relations ad extra, is even effective- ly Tranfient, as well as that whichaltereth qualities: e.g. hisPardoning, Ja- flifying, Adopting alts ofwill. 315. V I. * GodsNatural Volitions are thole which exnatant rei, could not be otherwife ; that is, All hisVolitions ofhis own being and perfelhons To which Come number natural neceffary objeéts, in the creatures : As his Volition that Contradidtions (hall not be true ; that two and two fhall he four, or twomore than one, ei-c. His Free Volitions are thole which might have been otherwif as to the nature of the thing, and as to the power
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